Framework:
interpretation
Section 5B - the final 'last days'

Overview

From John’s point of view by this point in the story, he has written down the letters to the seven congregations and visited heaven (1:1-6:1), seen the impact of the opening seals (6:2-8:1) and the seven trumpets (8:2-11:19), seen the genesis of evil (12:1-13:18) and seen the Lamb (Christ) appear on Mt Zion with the 144,000 ‘redeemed’ and the three angels (14:1-11). In the interpretation in this study, chapter 14 outlines events in the final part of Revelation’s story from the time of the fifth trumpet onwards. What John sees as a continuous stream of events, the Macrostructure Model (Figures 1-5) illustrates as an underlying chronologically linear Creation-New Order pattern that includes four steps back in relative time in the story. The fourth (and last) step back in time is at 14:20/ 15:1 (see Towards … 4b) and John sees the preparation and emptying of the seven bowls full of the wrath of God. These are part of the Day of God’s Wrath (see Framework 4B.c for the beginning of the Day). The literary spiral, which began in 16:12, follows the path of John’s eyes as he sees events from several visionary vantage points; the spiral continues to 21:9. John’s vantage points and the nature of his experience (vision(s)/ dream(s)/ inspiration/ imagination) are considered shortly.

In this section, the identity of the Bride (the wife of the Lamb) (5B.a), the Harvests (5B.b-e), the Day of God’s Wrath (part 3) (5B.f), the final ‘last days’ (5B.g-h), Revelation’s characters’ spatially-related identities and roles (5B.i) and John’s visionary vantage points and his possible waking vision (5B.j) are discussed in more detail. Parallels with Gospel events and the Parousia (appearance of Christ) are considered in 5C.

Figures in this chapter follow the Macrostructure Model, so their numbers do not restart in each sections. For example: the first is Figure 1 (Framework 1); the next is Figure 2 (Framework 2) etc. In each figure, the x axis is a location in John’s literary cosmos and the y axis is relative time. The dashed arrows show the narrative path and when John describes an event that happened in the story’s relative past, the narrative arrows point up the page instead of down into the future.

5B) The harvests, Rider and the New Order (14:12-20, 19:7-22:21; time-parallels 12-18)

5B) Section interpretation

There are seven time-parallels in this section (12-18); time-parallels are like text-parallels, but with a chronological component. Useful information may be gleaned by interpreting events in one cosmic space through the lens of its companion texts, and by considering how the preceding and following verses may relate to one another. For example: if the preparation of the bride of the Lamb in heaven indicates a time of endurance for the faithful on earth (time-parallel 12), then the distribution of the invitations to the wedding supper of the Lamb (19:9-10) corresponds to the appearance of One-like-a-son-of-man (Christ) on a cloud (part 2 of the Parousia) and the Grain Harvest (14:14-16, time-parallel 13).

When the Rider appears, evil forces re-group and the Grape Harvest is gathered (time-parallel 14). This is part 3 of the Parousia. The Rider crushes the grapes in the wine-press (14:20/ 19:15) and this represents the Great Battle (time-parallel 15). After the Great Battle, satan’s two main beasts are captured and thrown into the lake of fire (19:20-21, time-parallel 15). The Millennium, Final War and Final Judgement follow (time-parallels 16-18). The vision closes with the New Order and the Bride descends to the New Earth as the New Jerusalem, which will be the dwelling place of God, the Lamb and the faithful. The letter closes with confirmation of the vision’s credentials as a revelation from Jesus Christ, and an epilogue (22:6-21).

5B.a) The Bride of the Lamb (the New Jerusalem)

The bride of the Lamb is a magnificent city (the New Jerusalem, 21:2) and, while John is watching from a new vantage point in the wilderness (21:9), she comes down from heaven. The identity of the Bride is confirmed by her garments, which are the righteous deeds of the faithful (19:8). Almost two millennia of Christian tradition suggest the Bride is the Church (Osborne, 2002: 694, note 19:7) and the congregation in Philadelphia is told: ‘If you conquer, I will make you a pillar in the temple of my God; you will never go out of it (…,) the New Jerusalem’ (3:12). However, the names of the twelve tribes of Israel are written on the gates of New Jerusalem (21:12b) and the gates are open to all the faithful and this suggests that the New Jerusalem is representative of faithful Israel and the Church (so Osborne, 2002: 733, 750). The New Jerusalem is where God will live on the new earth and it reflects its inhabitants (21:3, 22:14) as part of its composition (pillars) and its adornment (deeds of the faithful). This indicates that the Bride/ New Jerusalem represents all the faithful people of God, of every generation, and it is their future dwelling place with God.

In this study, it is proposed that the eschaton may begin for the whole earth when the censer is thrown to earth (8:5b) and the censer is like a purification process which culminates in the purity of the Bride (see Framework 2C). The congregation at Laodicea is warned in their letter of future suffering: ‘gold refined by the fire (…) I reprove and discipline those whom I love,’ (3:18-19) – which is a message for the faithful of all eras. Grant Osborne refers to ‘the purifying effect of suffering’ (Osborne, 2002: 209), which is part of the preparation/ cleansing process of the faithful. The faithful must endure the torments (including the fall of Babylon, 14:8), and their deeds will ‘follow them’ (14:12-13). Deeds will be the basis of individual judgement in the Final Judgement (20:12, 21:7). After Babylon falls, the proposed macrostructure illustrates how there are warnings of imminent judgement on the wicked (14:9-11). Those who witness or are affected by her fall, lament over it (18:4-24), but there is joy in heaven as the wedding preparations begin (19:5-6) (time-parallel 11), Framework 4). The faithful will suffer as they (the Bride) are prepared and heaven celebrates the imminent wedding of the Lamb (14:12-13/ 19:7-8; time-parallel 12, Figure 5).

John’s role as a prophet was to convict people of their sin and to encourage repentance, as illustrated by the numerous references to the need for repentance [1] (so Jauhiainen, 2003a: 552). The Church’s role is to remain faithful and to bear witness to the Gospel. The message of Revelation continues John’s work to prepare people for the great Day of God’s Wrath and Jesus Christ’s appearance (the Parousia). The Day is considered in 5B.f and the Parousia in Framework 5C.

[1] Repent: in five messages to the churches (2:1-3:22), refusal to repent (sixth trumpet, 9:20-21; fourth and fifth bowl, 16:9-11); last opportunity (seventh bowl, 18:4).

5B.b) The Grain Harvest and the Gospels’ Great Supper

After the Bride is prepared, invitations to the wedding supper of the Lamb are distributed (19:9-10). This study proposes that the appearance of One-like-a-son-of-man on a cloud and the Grain Harvest (14:14-16) correspond to the invitations (time-parallel 13, Figure 5). Those who receive the invitation will be blessed (19:9) – but who is invited? Does this mean that individuals are free to accept or decline?

The Gospel parable of the Great Supper is relevant here because the statement: ‘Blessed are those who are invited to the marriage supper of the Lamb’ (19:9) suggests that not everyone may be invited to the wedding. In the parable, when some invitees to the wedding supper for king’s son refuse the invitation, it is extended to the whole community, but those who come must dress appropriately and an unprepared (dishonouring) guest is condemned to outer darkness, ‘for many are called, but few are chosen’ (Mt. 22:1-14, see also Lk. 14:15-24). Revelation indicates the proper attire for the wedding supper is repentance and the faithful must endure the tribulations.[1] Jesus presented the ultimate choice: repent or perish (Luke 13:1-5). In Revelation, forgiveness is proclaimed (14:6-7; 18:4) but some people prefer to worship the demons who hate them (9:1-21) (so Osborne, 2002: 694). This suggests that everyone has access to the wedding invitation that is offered by God, but the invitation must be accepted and acceptance corresponds to repentance and endurance. The wedding itself occurs after the Final Judgement – when the Bride (the Holy City, the new Jerusalem, 20:2) descends from heaven to the New Earth. The bowl angel takes John in the vision to his final vantage point on a ‘great and high’ mountain and he sees the city descend (21:10).

This study proposes that the gathering of the Grain Harvest before the Grape Harvest represents the mercy of God towards the faithful, because the generation who experiences the traumas of the trumpets and bowls, including the fall of Babylon and the ruin of society, will be spared the subsequent bloodbath of the Grape Harvest. This promise is made in the letter to the congregation in Philadelphia:

‘Because you have kept my word of patient endurance, I will keep you from the hour of trial that is coming on the whole world to test the inhabitants of the earth. I am coming soon; hold fast to what you have, so that no one may seize your crown. If you conquer, I will make you a pillar in the temple of my God; you will never go out of it. I will write on you the name of my God, and the name of the city of my God, the new Jerusalem that comes down from my God out of heaven, and my own new name.’ (3:10-12).

Both the Gospels and Revelation indicate events, once begun, move swiftly. John is warned that Christ will be coming unexpectedly – so be prepared (16:15). This study proposes that one generation (the first Christians) witnessed events at the inception of the kingdom of God and another (those who witness the Parousia) will see its fulfilment. This is in agreement with Lk. 21:32, Mt. 24:34, and Mk. 13:30 (see Framework 2C.c and 5C). Time between the first trumpet and the fall of Babylon (during the seventh bowl) may be short because trumpet blasts are traditionally associated with warnings and people are still experiencing the pains and sores of the first four bowls when the fifth one is emptying (16:10-11). The seals may only affect the generation of the Cross (see Framework 2).

[1] Repent: in five messages to the congregations (2:1-3:22), refusal to repent (sixth trumpet, 9:20-21; fourth and fifth bowl, 16:9-11); last opportunity (seventh bowl, 18:4). Endure: in the seven messages to the congregations (2:1-3:22: and 13:10, 14:12-13).

5B.c) The Rapture?

In some popular Christian circles there is an expectation that the faithful will be taken up into heaven (the Rapture) in the ‘last days’ (i.e. in the eschaton), leaving un-believers to face trials and tribulations. The basis for this expectation is Gospel references to the gathering of the elect and ‘one will be taken and one will be left’ on the day Christ is revealed.[1] There is no reference to the term ‘rapture’ in Scripture, but it is such an iconic Christian concept that it is discussed even by those who discount the idea. Grant Osborne gives (and discounts) possible suggestions for the Rapture, such as John entering the throne-room (4:1-2), the ascension of the Two Witnesses as representative of the Church (11:11-12) or the preparation of the Bride (19:7-9).[2] This study suggests that John’s ascension is personal to him (Framework 1), and it agrees with Richard Bauckham that the Two Witnesses are something like two prophets (not the Church), and the preparation of the Bride is a process associated with repentance and endurance of the faithful, rather than their removal from all trials (Bauckham, 1993b: 274-276).

In the proposed macrostructure, there is a similarity between the interpretation of the Grain Harvest (as participation in the wedding supper of the Lamb by those who accept the invitation) and the concept of ‘the Rapture’. In Revelation, the gathering of the faithful in the Grain Harvest best fulfils the Gospel warnings, confirmed by the 144,000 ‘redeemed’ appearing as ‘first fruits’ (of the harvest) with the Lamb on Mt Zion (14:1-5; so Bauckham, 1993b: 291-293). However, to call the Grain Harvest ‘the Rapture’ is misleading because the successive traumas experienced or witnessed by the faithful before the harvests (the trumpets and bowls) contradicts the Rapture’s implied expectation that the faithful will escape all tribulation by being ‘gathered’ first. Parallels between the Gospels, Revelation and the Parousia are considered in Framework 5.C.

Contrary to some supporters’ concept of the Rapture, the ‘left behind’ will not be ignorant of the reason for the disappearances [3] because both the Gospels and Revelation are clear that Christ has already appeared (the Parousia) before the faithful are gathered. The context of events in the eschaton on earth is illustrated in the proposed macrostructure (Figures 4 and 5): the bowl torments are underway when Christ the Lamb appears on Mt Zion (time-parallel 8); evil war preparations begin (time-parallel 9); and Babylon falls (time-parallel 10). Humanity must endure Babylon’s ruin and remain faithful (time-parallels 11-12) until One-like-a-son-of-man (Christ) appears on a cloud and the grain is harvested (time-parallel 13); and the Rider (Christ) appears from heaven, to defeat the evil armies and crush the Grape Harvest (time-parallels 14-15); this is part 3 of the Parousia (see Framework 5C). The different roles of Christ are considered shortly. John has Christ beside him, or he hears Christ’s voice from heaven, who warns John that he (Christ) will be coming unexpectedly – so be prepared (16:15). This study suggests that the purpose of the Gospel’s ‘one taken’ reference is to warn people to be prepared for Christ’s unexpected and sudden appearance.

[1] Elect: Matt.24:29-31, Mark 13:24-27. Taken: Matt.24:40-41, Luke 17:34-36 (study 4). Unexpected/sudden: Matt.24:26-27, Luke 17:24-30.

[2] Osborne, 2002: 243 note 4.1a; 431-432, 669 note 1.

[3] The ‘left behind’ series by Tim LaHaye and Jerry B. Jenkins (Tyndale House Publishers, from 1995) are novels based upon what could happen if the rapture occurs. In the first book of the series, the wider population is ignorant of the reason for the sudden disappearances of millions of people. The ‘anti-christ’ is a character in these books but the term is not used in Revelation.

5B.d) The Grape Harvest

Those people who do not participate in the Grain Harvest will experience the Grape Harvest (14:14-20). Richard Bauckham suggests that each harvest is ‘a valid aspect of the truth (…) the choice presented to the nations by the three messages of the angels’ (Bauckham, 1993b: 309; Framework 4). This is consistent with the earlier interpretation (in 5B.b) that those who experience the Grape Harvest have refused the wedding supper invitation by refusing to repent. This links the Grain Harvest with the faithful and the Grape Harvest with sinners (so Bauckham, 1993: 290-296; Osborne, 2002: 549), rather than equating both harvests with judgement (Aune, 1998: 849). In other words, the first harvest (grain) is positive and the second one (grape) is negative.

The Grape Harvest has two parts: gathering of the grapes by an angel (14:17-19) and crushing (14:20) by the Rider (Christ, 19:15). Evil armies gathered and Babylon fell (16:12-21) just after the Lamb appeared on Mt Zion (14:1-8) (time-parallels 8b-10) and, when the Rider appears from heaven (19:11-14), they re-group (19:17-19) and the Grape Harvest is collected (14:17-19) (time-parallel 14). The evil re-grouping after Babylon falls supports the proposal in Framework 4B.a that Christ (the Lamb and the Rider), not Babylon, is focus of the evil armies on both occasions.

This study supports Bauckham’s suggestion that the ‘winepress’ reference in 19:15 ‘echoes’ the reference in 14:19 (Bauckham, 1993b: 293) and that the gathering of the grapes and their crushing equates with the gathering of the armies and the Great Battle – but with an exception here. Namely, the gathering of the armies is not the first gathering (16:12-14 is suggested by Bauckham), it is the re-grouping (19:17-19) which is part of the Grape Harvest gathering. The literary and historical arguments supporting Bauckham’s claim applies to both battle gatherings because, in the proposed macrostructure, only the fall of Babylon separates them. Grant Osborne describes the connection between 16:13-16 and 19:19-21 as the participants in the Day of God’s Wrath ‘now in effect on opposite hills, awaiting the call to battle’ (Osborne, 2002: 688; see 5B.f). The Great Battle (19:20-21; time-parallel 15) is likely to be the delayed battle at Armageddon because of the direct connection between 16:12-16 (gathering at Armageddon, see Framework 4) and 19:17-21.

5B.e) Crushing of the Grape Harvest and the blood on the Rider’s gown

When the Rider appears, he ‘is clothed in a robe dipped in blood’ (19:13). Several explanations have been put forward by scholars as to why there is blood on Christ’s gown before the Great Battle. One option is that the blood may be a reference to the blood of the Lamb, but this is unlikely because the blood is external (it is on the robe).[1] The blood may be that of the martyrs under the altar who are given white robes (6:9-11, fifth seal) or victims of the ‘great tribulation’ who are dressed in white (7:9-17, sixth seal) but their blood cannot be transferred onto Christ’s robe because the blood of the Lamb washes the robes clean (7:14). It would also be a temporal paradox in the proposed model for such martyrdom in the post-Cross era (see Framework 2) to represent victory in eschatological battles. The blood on the Rider’s gown could be a reference to the Grape Harvest (14:17-20) which is trodden by the Rider (19:15), but that suggests the Rider has already crushed the grapes before he appears from heaven, i.e. before the battle. Grant Osborne discounts the blood as being that of Christ’s enemies (because it is present before the battle) but he also accepts it because of ‘the circularity of the imagery (…); chronology is ignored for the sake of rhetorical effect’ (Osborne, 2002: 682).

This study proposes an alternative option: the blood is a reference to Christ the warrior’s past battles with his enemies, not to the coming battle. The blood is evidence of the ongoing war between satan and humanity (12:13, 12:17), as described by Daniel (when he was visited by One-like-a-son-of-man who fought with Michael (Dan.10:13) against the evil angelic princes of the region (Dan. 10:1-11:1) and by the presence of the Warrior (Christ) at the beginning of John’s visionary journey (1:10-20). In the eschaton in Revelation, the Rider leads the armies of heaven (19:14), probably with Michael who led the heavenly armies against the dragon (12:7, see Framework 1). John anticipates seeing Christ appear as universal king coming with the clouds (1:5-7) and he, like Daniel, describes the future Messiah-Christ the king (associated with clouds but not the sword, 14:1-20) and both John and Daniel were perhaps visited by Christ the warrior (without clouds) (see Framework 1B.a). Just as the impact of the Cross transcends earthly spacetime (Framework 1) the blood on his gown before the Great Battle supports the proposal that Christ the Rider is humanity’s spiritual protector throughout history, as witnessed by Daniel. The different images and roles of Christ are considered in Framework 5C.

[1] Possible explanations for the blood on the gown are described by Osborne (Osborne, 2002: 682-683, 693).

5B.f) The Day of God’s Wrath (part 3) and the Great Battle

The Day of God’s Wrath was anticipated when the sixth seal opened (6:12-17), but that seal may represent the fall of Jerusalem in A.D.70 (Framework 2B.c). The twenty four elders in heaven anticipate the Day when the seventh trumpet sounds and the heavenly sanctuary opens (11:15-19, 15:2-5; time-parallels 6 and 7, Framework 3) and this heralds the emptying of the bowls full of the wrath of God (from 16:2; time-parallel 8a, Framework 3). When the Lamb appears on Mt Zion (14:1; time-parallel 8b, Framework 4B.c), creatures in below-the-earth rise up to gather the kings for battle at Armageddon, anticipating the ‘great day’ (16:13-14). In the proposed macrostructure, the Day of God’s Wrath begins when the seven bowls full of the wrath of God are emptied (from 16:2; time-parallels 8 to 15 in Figures 4 and 5). Time-parallel 15 in Figure 5 endorses a common observation that the crushing of the grapes in the harvest (14:20) corresponds to the Great Battle (19:15-16, 19:20-21). The battle is a blood-bath and, in the proposed macrostructure, it is the climax of the Day of God’s Wrath.

The Day is a time of judgement on society and the tool of God’s punishment for sin has been invasion by foreign armies in the past (as in Is. 5:26-30; see Framework 4B.c). The invasion may pre-figure (as in Isaiah’s time) or be the gathering of the kings from the East at Armageddon in Revelation (16:12-16). The kings’ battle is interrupted by the destruction of corrupt society (Babylon’s fall, time-parallel 10), and her subsequent ruin by the abyss beast (time-parallel 11; Framework 4D). Evil forces re-group, probably also at Armageddon, when the Rider (Christ) appears (19:11-19; time-parallel 14), and the evil armies are crushed in the Great Battle (19:20-21; time-parallel 15); this is the culmination of the Day of God’s Wrath. The Day ends when Christ the Rider has victory over the evil armies and satan’s two beasts are captured and condemned to the fiery lake in the abyss for ever (19:20); satan is bound by a chain and thrown into the abyss for 1000 years (20:1-3). After the battle, the nation (Israel) continues; in Isaiah, a tenth of the people were/ will be preserved (Is. 6:13) and in Revelation the whole earth experiences the Millennium (time-parallel 16).

5B.g) The final ‘last days’: Millennium, Final War, Final Judgement

This study describes the construction of the proposed macrostructure and the Interpretation sections give brief comments that are largely based on the new insights gleaned from it. The study is not a commentary on Revelation and the literary sources used are relatively limited (see the Bibliography). This is particularly evident in the ending of Revelation because, after the Day of God’s Wrath (time-parallels 8 to 15, Figures 4 and 5), the structure is a linear progression of the Millennium, Final War, Final Judgement, New Order and the epilogue (from 20:1 onwards, Figure 5).

The interpretation in this study is pre-millennial because Christ the Lamb/ One-like-a-son-of-man appears on Mt Zion (14:1-20, Framework 4) and the Rider appears (19:11-16) before the Millennium begins (20:1-6). It is possible to use other interpretations with the proposed macrostructure, for example a-millennial or idealistic if preferred, but this may require a revision of the cosmic space definitions suggested in this study (see Framework 1) and it will probably remove the chronological element in the proposed model.

The Millennium and the First Death: after the defeat of the evil armies in the Great Battle, the earth is free of satan and its beasts for 1000 years. It is uncertain how/ if anyone survives the battle itself (because 19:21 indicates there are no survivors), but non-combatants and their descendents will live in the kingdom of Christ on earth for a thousand years. This is reminiscent of the rescue of Noah and his family from the flood (Gen.6:1-9:19): the corrupted neighbours die and the faithful family replenish the earth after the flood. The souls of the beheaded martyrs in heaven, who had not worshipped the beast or received its mark, will be raised to life again and they will reign with Christ for the 1000 years; this is the First Resurrection (20:4-5). The rest of the dead have experienced the First Death (i.e. physical death) and they are resurrected after the Millennium, if they remained faithful (20:4-6).

In the earlier Construction, it is suggested that time-parallel 16 supports comments made by Augustine of Hippo (A.D. 354-430) that the two millennia (20:1-3/ 20:4-6) are counterparts of each other (City of God, XX.7),[1] and the earth will experience 1000 years of satan-free existence. This is in accordance with comments made by Justin Martyr[2] and Papias[3] concerning their hopes of a physical resurrection and the thousand years reign of Christ on earth. Early Christian writers’ expectations of the imminent appearance of Christ has not been supported by the passing of the intervening years on the material earth, but the proposed macrostructure supports their interpretations that the earthly millennium will be something like a physical manifestation, i.e. it will occur on the physical-spiritual earth in the proposed model.

The Final War: the Millennium ends when satan is released from the abyss and heavenly fire (not a battle) destroys those who are deceived by satan’s ploys and join its army (20:7-9). There is debate about how many battles John describes (Jauhiainen, 2003a: 555-556) but the text and proposed macrostructure indicate there are three gatherings for battle (16:12-16, 19:17-19, 20:8; time-parallels 9, 14, 17), one battle (19:20-21; time-parallel 15) and one abortive battle (20:9; time-parallel 17). Literary allusions, for example Ezekiel’s prophecy concerning Gog (Ezek. 38-39), may underlie both 19:17-18 and 20:8-9, but the proposed macrostructure supports Marko Jauhiainen’s observation that the gatherings and battles are separate events in the chronologically linear structure of the vision (Jauhiainen, 2003a: 555-557). The linearity suggests the literary similarities between the passages may represent John’s interpretation of the cyclical nature of history, not the cyclical nature of Revelation’s structure.

The Final Judgement follows the first (physical) death for everyone and every person is resurrected and judged according to the same criteria (evidence found in books, including the book of life, 20:12). There are two resurrections: the un-‘marked’ martyrs share in the first resurrection and the Millennium, and the rest of the dead are resurrected after the Millennium (20:4-6). The faithful of the generation in the eschaton are separated from satan’s followers in the harvests (14:15-20), but the only distinction between people (of every generation) at the Final Judgement is their works (20:12). The voice from the throne distinguishes between God’s people who will dwell with him (21:3-4) and the ‘vile’ (21:8). The outcome of the Final Judgement is either exoneration (2:11, 21:7) or the ‘second death’ for the vile, i.e. assignment to the fiery lake (21:8).[4]

Grant Osborne describes 14:14-15 (One-like-a-son-of-man appears, ready for the Grain Harvest) and 20:12-13 (Final Judgement) as ‘intertwined’ (Osborne, 2002: 721-722), which this study considers may be true for the meaning of the text but not true for its structure. In this spatio-temporal analysis, there is a linear path between the harvests (time-parallels 13 – 15) and the cosmos-wide Final Judgement (time-parallel 18) (Figure 5). In heaven’s throne-room, invites to the wedding of the Christ (as the Lamb and bridegroom) are distributed and accepted (Grain Harvest) or not accepted (Grape Harvest), and the Christ (as the Rider) appears, ready for battle; this is the immediate pre-cursor to the Final Judgement. In below-the-earth, satan’s two main beasts and followers are condemned to the lake-of-fire after the Great Battle (19:20) and satan is bound and thrown into the abyss (20:1-3). After one thousand years, satan is released, defeated by fire from heaven (20:9) and then imprisoned forever in the lake-of-fire at the Final Judgement (20:10). On the physical-spiritual earth, the Millennium and Final War intervene between the harvests/ Great Battle and the Final Judgement. In the story of satan and the triumph of the Messiah on the biblical earth, satan deceives the nations after release from the abyss (the Millennium is not specifically mentioned in this space) and it besieges ‘the city God loves’, but fire from heaven devours the evil army (20:7-9). The harvests proceed onto the final evil gathering and Final Judgement in this space. The Final Judgement is represented in every space in the proposed macrostructure, so it covers all of creation (time-parallel 18).

In the proposed model, the Final Judgement and the Second Death are part of both of the earth time-lines. This indicates that they are part of the physical-spiritual world (and, by extension, the material world) and the biblical story. It has been suggested previously that heaven directs events and the physical-spiritual time-line describes what happens: the Grain Harvest is a demonstration of the mercy of God, because it saves the faithful from the climax of the Day of God’s Wrath (Grape Harvest/ Great Battle). The biblical time-line describes why events happen, i.e. this time-line describes the messianic war between satan and the Messiah, which culminates in the defeat of satan. There may be over four hundred allusions to the Hebrew Bible in Revelation (see Framework 1.g) and Revelation illustrates how Scripture is being fulfilled: the Messiah/ Christ appeared as Jesus the suffering servant on the material earth who is also the slain Lamb of God (5:1-14) and the warrior king of the harvests (14:14-16) and of the Millennium (20:4-6). [5]

In the eschaton, the ‘marked’ (i.e. corrupted humanity in both earthly spaces), the celestial mother, the dragon and its beasts are allegorical characters on the biblical earth (Framework 3). So it is likely that the ‘vile’ (i.e. the corrupted humanity throughout history), who are in the same space, are similar allegories and not abstract concepts of corruption. This suggests the marked and the vile are everyone condemned by their own deeds at the Final Judgement. This favours a universal interpretation of judgement, but not one in which everybody avoids the fiery lake. The biblical story-line ends at the Final Judgement but there will be a new heaven and earth which, in the proposed macrostructure model, replaces the physical-spiritual earth and heaven’s throne-room. Whether below-the-earth ceases to exist or if it continues outside the New Order is not clarified in the proposed model (see Framework 3C.a). History and creation, as humanity understands them today, ends after the Final Judgement.

[1]Augustine of Hippo City of God, Book XX.7 Christian Classics Ethereal Library https://www.ccel.org/ccel/schaff/npnf102.pdf [Accessed 9 July 2024].

[2] According to Justin Martyr (c. A.D. 100-165): ‘there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place’ Justin Martyr Dialogue with Trypho, LXXXI, Christian Classics Ethereal Library http://www.ccel.org/ccel/schaff/anf01.pdf [Accessed 9 July 2024].

[3] According to Eusebius (c. A.D 260-339/340; Bishop of Caesarea): ‘The same writer (Papias, c. A.D. 70-mid-second century, Bishop of Hierapolis) gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in physical form on this very earth. (… Papias) appears to have been of very limited understanding.’ Eusebius Pamphilius, Ecclesiastical History, Book III.39.11-14, Christian Classics Ethereal Library http://www.ccel.org/ccel/schaff /npnf201.toc.html [Accessed 9 July 2024].

[4] ‘Death and hades’ are also thrown into the lake, 20:14.

[5] For example, suffering servant (Is.42:1-9, Is.52:13-53:12) and warrior king (Ex.15:1–3, Ps.2; Joel 3).

5B.h) They are done!

The final words from the heavenly throne: ‘They are done (Γέγοναν)! I am the Alpha and the Omega, the beginning and the end.’ (21:6). 21:6 is a reminder of 16:17 (Γέγονεν, ‘it is done’) when Babylon falls (Framework 4). Some English translations repeat ‘It is done’ for both 16:17 and 21:6, for example: NRSVA and Today’s New International Version; but it seems more likely that there is a difference in meaning: ‘it (Babylon, the epitome of corruption) is now finished (…) they (satan, the beasts and works of the old order) are now over’.[1] The old heaven and earth pass away and the New Order begins (21:1).

Grant Osborne suggests the second (plural) reference indicates all the events of the Old Order are encompassed (Osborne, 2002:737-738) but Felise Tavo suggests these two words delineate the events of the seventh bowl and the bowl includes the destruction of Babylon’s builders (satan’s two beasts, i.e. including 19:11-20:15) (Tavo, 2005: 59). The proposed macrostructure supports Osborne’s interpretations because Babylon’s fall is a short, defined destruction (seventh bowl, time-parallel 10). It is unlikely that the seventh bowl includes the demise of the beasts’ in the Great Battle or the Final Judgement (time-parallels 15 and 18, Framework 5). Therefore, this study suggests Γέγονεν highlights the end of Babylon and the beginning of the end of the beasts’ dominance, and Γέγοναν highlights the end of the Old Order.

[1] In the Greek, both words are the perfect, active indicative of the verb γίνομαι meaning ‘to be’ Γέγονεν (16:17) is the third person singular and Γέγοναν, is the third person plural (21:6). https://biblecrawler.org/ [accessed 25 June 2023].

5B.i) Revelation's characters' spatially-related identities and roles

All the main characters in Revelation, except the-one-seated-on-the-throne (4:3), have alter-egos that reflect their existence in more than one space. The Spirit, who was present as a wind at Creation (Gen. 1:1-2) and a dove at Jesus’ baptism on earth (Mt. 3:13-17, Mk. 1:9-11, Lk. 3:21-22, Jn. 1:29-34), is our advocate and power in the spiritual realms (Lk. 24:49, Acts 1-2). In Revelation, the Spirit may be the green rainbow encircling the throne (4:3),[1] and the water flowing from the throne in the New Jerusalem (22:1-2; Paul, 2018: 362).

In Revelation, Christ is present in every space (except below-the-earth) and he is John’s guide in the vision (4:1, 16:15). Christ, the slain Lamb in heaven’s throne room (5:5-6:1), is the child of the celestial mother in heaven’s environs (12:5). As the Lamb, he is seen on Mt Zion and, as the One-like-a-son-of-man, he appears on a cloud and initiates the harvests and his millennial reign on the biblical earth (14:1-20). Daniel, like John, witnessed One-like-a-son-of-man, coming with the clouds, who approaches the Ancient of Days and is given a kingdom (Dan.7:9-13); this may refer to Jesus’ Ascension, and thus the Parousia (Acts 1:9-11). Christ is the divine Warrior (1:10-3:22) and the Rider on the physical-spiritual earth (19:11-21). The blood on his gown when he appears as the Rider before the Great Battle (19:13), shows that Christ is humanity’s spiritual protector throughout history on earth, as witnessed by Daniel (see Framework 1B). Daniel, like John, interacted with the Warrior (Dan. 10:1-12:13). Christ will be the bridegroom of faithful humanity in the New Order (19:7, 21:2-10). The relationship between Christ the slain Lamb, the King and the Warrior/ Rider reflects the different attributes of the Parousia, and this is discussed in Framework 5C.

The dragon who was in heaven’s environs (12:3-9) is also satan (the ancient snake/ serpent) on the biblical earth (12:9) who manipulates kings and nations on the physical-spiritual earth into war (20:2, 20:8). The abyss beast on the biblical earth (13:1) is an ‘eighth king’ (17:11) and controller of the armies that wage war against the Rider on the physical-spiritual earth (19:19). The earth beast on the biblical earth (13:11) has an alter-ego as a false prophet (19:20) on the physical-spiritual earth (16:13) who works on behalf of the abyss beast (13:12-17, 19:20, 20:10). Humanity is part of this multi-dimensional pattern – Babylon (the harlot-city) sits beside the ‘many waters’ (that are humanity), upon the scarlet (abyss) beast (17:1, 17:15). In other words, the spatially-related identities of Revelation’s characters support the proposal in this study that the characters’ descriptions reflect the different attributes of the cosmic spaces and the different roles of each character. Identities do not change or metamorphose at the spatial boundaries; characters are present in each space in their appropriate form and they reflect the story-line of that space.

[1] The rainbow resembles the aurora borealis, an ephemeral green curtain in the sky; probably unknown to John, but familiar to travellers from the far north.

5B.j) Revelation: John and a waking vision

For Revelation, whether John envisioned, dreamt or imagined one or several separate visions or if he compiled ‘vision report(s)’[1] is the subject of debate. This is considered here, using John’s own words, local traditions[2] and the proposed macrostructure.

In Revelation, John wrote that he was exiled ‘on the island called Patmos, because of the word of God and the testimony of Jesus (1:9) and he experienced a ‘revelation (ἀποκάλυψις, apocalypse) of Jesus Christ (1:1). Local tradition tells that John lived with a servant (Prohorus)[3] in Patmos’ port of Skala but they walked about half way up a nearby hill (less than a mile) to a cave for some peace and quiet.[4] While they were at the cave, John wrote:

‘I was in the spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, ‘Write in a book what you see (…) Then I turned to see whose voice it was that spoke to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands I saw one like the Son of Man, clothed with a long robe and with a golden sash across his chest. (…). When I saw him, I fell at his feet as though dead. But he placed his right hand on me, saying, ‘Do not be afraid; I am the first and the last, and the living one. I was dead, and see, I am alive for ever and ever; and I have the keys of Death and of Hades. Now write what you have seen, what is, and what is to take place after this.’ (1: 9-20).

These words indicate that John was praying when he heard the voice behind him and he was able to turn around, which implies he was standing. We are told that John’s experience was written down while it was happening, because he is told not to write down the message of the seven thunders (10:4). This indicates that either John or a scribe (Prohorus?), who was beside John during the vision, was recording John’s words – rather than the words being transcribed afterwards. This recording process would explain the abbreviated descriptions of the fall of Babylon (which is a major event, described in very few verses) and the simple, repetitive pattern of the text of the septets (seals, trumpets, bowls). A mosaic over a modern, lower entrance to the monastery that now encompasses the cave depicts this scenario – with John standing outside the cave and Prohorus sitting, writing inside.[5] This picture moves away from the tradition that John dreamt the events; and from another tradition which tells that John was lying on his bed in the cave when he had the revelation, and that Prohorus used a ledge in the cave as a resting place for his transcription of John’s words.[6] It is possible that John knitted multiple visions together or that he designed the structure of Revelation and imagined the events, but this would contradict John’s own words.

The myriad Hebrew Bible allusions in Revelation indicate John’s use of Scripture was intentional and ‘exegetical’ (Mach, 2015: 175), i.e. it is a skilled, analytical analysis of the biblical text. This suggests John was aware that he was witnessing biblical history unfolding in his vision. Revelation does not contain John’s own explanations on what he was seeing and there are only a very few explanations given to John by characters in the vision. Literary enhancements, such as allusions and literary patterns, may have been added or embellished as John wrote, remembered, reflected and prepared his apocalyptic, prophetic letter for distribution. This, and the nature of the ‘not accurate’ Greek used in Revelation,[7] supports the idea of an educated man (John) using a scribe. Familiarity with the Hebrew Bible does not necessarily mean fluency in Greek, but Dionysius (c. A.D. 200-265), Bishop of Alexandria, expected an educated man to have good Greek. He used the poor Greek in Revelation to dismiss the Apostle John as its author – but the services of a scribe clouds this argument.

This study proposes that Revelation’s deep, controlling structure is a relatively simple, linear, two-drama structure and its chronology is consistent with the meta-narrative of the Scriptures. If John had re-ordered the visionary events, the time-parallels in the proposed model would be un-recognisable. It seems most likely that John experienced his vision as a single unit, perhaps like being enveloped in a tremendous, thunderous, sky-filling electric storm. During which time, events were recorded as his focus moved from one cosmic space to another, creating a surface literary spiral in the process that begins after the Lamb appears and when evil forces gather (16:12-21:9). John’s attention to detail, consistency in structure and references to several visionary vantage points suggests he experienced a waking vision in which he remained aware of his surroundings. This is comparable to the way that Hildegard of Bingen experienced her visions before describing them in art, text and music.[8] The complexity of the content within a relatively simple structure (as illustrated by the proposed macrostructure) and Revelation’s simple Greek endorses the proposal that John described his waking vision to someone, while the vision was happening. Afterwards, John added a very short prologue (1:1-9) and epilogue (22:20b-21).

The precise nature of John’s experience, in this study, is less important for Revelation’s structure than its setting in the cosmos, consistent internal chronologies and how John chose to describe it. The proposed macrostructure is independent of John’s identity as Apostle, Elder or as an otherwise unknown prophet – his possible identity is a subject for further study.

[1] A ‘vision report’ incorporates multiple parts (visions or narratives) into a single account (Aune, 1997: lxxxii). See also Towards … 3.

[2] According to the Monastery of St John web-site in the official guide to Patmos, John was on Patmos for about eighteen months before returning with Prohorus to Ephesus, where John died. Local traditions telling of the circumstances of the vision are unsubstantiated by Revelation or other sources. https://www.patmos-island.com/en/MONASTERIES/APOCALYPSE.html [Accessed 27 February 2024].

[3] Prohorus: unknown from other sources and not written down until several centuries after Revelation was written. Spelling of names may be variable but a Procorus was one of the original seven deacons (Acts 6:5).

[4] The cave is about 21.7 ft long and 18ft wide.

[5] https://www.e-patmos.com/en/monument/holy-cave-of-the-apocalypse-11/ [Accessed 8 June 2024].

[6] According to the Monastery of St John web-site in the official guide to Patmos, John was on Patmos for about eighteen months before returning with Prohorus to Ephesus, where John died. Local traditions telling of the circumstances of the vision are unsubstantiated by Revelation or other sources. https://www.patmos-island.com/en/MONASTERIES/APOCALYPSE.html [Accessed 27 February 2024].

[7] Dionysius was probably the first extant church leader to comment on the Greek of Revelation, stating that ‘I do not deny that the other writer (John, and not the Apostle John) saw a revelation and received knowledge and prophecy. I perceive, however, that his dialect and language are not accurate Greek, but that he uses barbarous idioms, and, in some places, solecisms.’ (Dionysius in Eusebius VII.25.24-26).

[8] Anne H. King-Lenzmeier (2001) Hildegard of Bingen: An Integrated Vision. Collegeville: Liturgical Press, p. xvii.

In summary, the two dramas (from Creation to the New Order) and the surface literary spiral (16:12-21:9) proposed in this study, conclude in this final section (see Figure 5). Events described in the biblical earth story-line (14:12-20) provide the structural framework for the events in the other cosmic spaces (19:7-19:21, time-parallels 12 to 15). In other words, the call for endurance and the harvests perform the same function in this section that the three angels’ announcements performed in the previous section. This is a form of parallel progression which binds the spaces together, because events outlined in chapter 14 (on the biblical earth) are described in more detail during John’s second pass through the other cosmic spaces (16:12-19:21) (time-parallels 8b-15, Frameworks 4 and 5). Time-parallels 8-15 represents the Day of God’s Wrath which climaxes in the Great Battle/ Grape Harvest (time-parallels 14 and 15; see 5B.f). The literary spiral traces the path of John’s eyes as he watches events unfold from 16:12 (the sixth bowl) across the cosmic spaces and it ends when the New Jerusalem descends from heaven to the New Earth.

In this section, the need for endurance by the faithful on earth in the eschaton corresponds to the preparation of the Bride of the Lamb in heaven (14:12-13/ 19:7-8; time-parallel 12; see 5B.a). The Bride is the New Jerusalem (a city representing all the faithful people of God) that will later descend to earth. Everyone alive at the time will see One-like-a-son-of-man on a cloud (14:14, Christ) and those who accept the invitation to the wedding supper of the Lamb (19:9-10, Christ) at the Grain Harvest (14:15-16; time-parallel 13) are spared the trauma of the Great Battle/ Grape Harvest (time-parallels 14 and 15); the letter to the congregation in Philadelphia makes this promise (3:10). In this interpretation, the harvests are not a time of judgement; they represent a personal choice given to an individual, i.e. to repent, or otherwise. After the harvests, non-combatants of the Great Battle, and their descendants, experience the Millennium, which is 1000 years without satan on earth (satan is imprisoned in the abyss, 20:1-6; time-parallel 16). After 1000 years, satan deceives the nations into gathering for the Final War (20:7-8), but fire from heaven ends all rebellion (20:9; time-parallel 17). Nations and individuals of every generation experience the consequences of their choices when the Final Judgement is underway (time-parallel 18). After the Final Judgement, the Old Order is replaced and the New Order is a new beginning for creation (21:3-6) and all God’s plans are completed (‘They are done!’, 21:6). The Lamb becomes the bridegroom (21:9) who descends to the New Earth with his bride, the New Jerusalem. Christ’s parousia (or appearance) is considered in the next section (5C).

In the proposed macrostructure, Revelation’s vision begins and ends on the physical-spiritual earth, which becomes the New Earth. This may indicate that John’s primary focus in Revelation is on humanity’s relationship with God, in the context of its present and future homes. John’s message emphasises the need for repentance and endurance,[1] and failure to repent ultimately results in expulsion to the lake-of-fire at the Final Judgement (20:15, 21:8). The faithful will live in the New Jerusalem with God (21:3-7) and the vision ends with a description of the new home (21:9-22:5), Jesus’ closing words in the vision and a short epilogue (22:6-21). Revelation’s overall macrostructure is consistent with John experiencing a single waking vision that enabled John to record what he saw, but his identity as Apostle, Elder or an otherwise unknown prophet is not very important for this study. The vision’s setting in the cosmos and consistent internal chronologies suggest that literary enhancements may have been added or embellished as John wrote, remembered, reflected and prepared his apocalyptic, prophetic letter for distribution.

A further section on Revelation and the Gospels is due to be published
here in December 2024

Page updated 4 November 2024

Framework: interpretation Section 5B - the final 'last days'